07.172

Sanjaya said:

Upon witnessing the shattered forces, Dhananjaya, the son of Kunti, with his immeasurable spirit, restrained himself with the intent to kill the son of Drona.

Then, O king, those soldiers did not stay there as they were being strategically positioned by Govinda and Arjuna with great effort.

Bibhatsu (Arjuna) alone, along with the Somakas, Matsyas, and other allies, engaged in battle against the Kauravas.

Then Arjuna, the great archer, swiftly passed by the one with the lion-tailed banner and spoke to Aśvatthāmā.

Show me the supreme power, valor, knowledge, and manliness you possess, along with the affection among the sons of Dhritarashtra and the enmity towards us, and whatever more brilliance you have.

He, the slayer of Drona, will indeed shatter your pride, the son of Prishata, like the fire of time, the destroyer of enemies in battle. Approach the Panchala prince, along with me and Keshava.

Dhritarashtra said:

Sanjaya, the son of the teacher, who is worthy of respect and strong, has affection for Dhananjaya and is dear to Vasava (Indra).

Bibhatsu had never spoken such harsh words before. So why did Arjuna, the son of Kunti, speak so roughly to his friend?

Sanjaya said:

The young prince was killed, as well as the old Kshatriya and the descendant of Puru, all of whom were skilled in archery, in Malava and Sudarshana.

Dhṛṣṭadyumna, Sātyaki, and Bhīma were defeated, and Yudhiṣṭhira was deeply affected by their words.

O lord, as the internal division and sorrow arose, remembering the unprecedented disgust, anger emerged from the sorrow.

Therefore, like a coward, he spoke unworthy, indecent, and unpleasant words to the respectable son of the teacher, Drona's son, in a harsh manner.

Thus addressed, the greatest archer king, breathing heavily in anger, was spoken to harshly by Arjuna with words that pierced all vital parts. Aśvatthāmā became especially angry towards Arjuna and Krishna.

He, being prepared and standing on the chariot, touched water and took the Agneya weapon, which is very difficult to resist even by the gods.

The son of the teacher, aiming at both visible and invisible groups of enemies, enchanted a blazing arrow that resembled a smokeless fire. Filled with anger from all sides, he hurled it, destroying the enemy heroes.

Then, a tumultuous shower of arrows arose in the sky. Cool winds blew, and the sun did not scorch.

The demons cried out in terror in all directions, raining blood, and roared like clouds in the sky.

Even the birds, animals, cows, and sages of good vows, who were supremely self-controlled, could not find peace.

The entire universe, with all its great elements, seemed confused and bent towards the sun, as if the three worlds were fever-stricken and afflicted.

Scorched by the autumnal heat, the serpents lying on the ground began to rise with a terrible energy, seeking to free themselves.

O Bharata, the water-born creatures and beings, being scorched by the heated reservoirs, did not find peace.

Showers of arrows fell everywhere, in all directions, from the sky to the earth, with the speed and force of Garuda's wind.

The enemies, struck by the arrows of Droṇa's son that moved with the speed of a thunderbolt, fell as if they were trees consumed by fire.

The great serpents, engulfed in flames, fell to the earth all around, emitting terrifying roars that echoed like thunderous clouds.

Some of the great elephants fled there, being burned, while others trembled in fear, surrounded by the terrible forest fire.

O dear, it was like the peaks of trees burnt by a forest fire; groups of horses and chariots were seen, O lord. Streams of chariots were falling everywhere in thousands.

O Bharata, the divine Agni burned that army in battle, just as the destructive fire consumes all beings at the end of an age.

Upon witnessing the Pandavas' army being overwhelmed in the great battle, your soldiers, O king, joyfully roared like lions.

Then, O Bharata, thousands of various musical instruments were quickly sounded by your joyful and victorious men.

O king, the entire army and Arjuna, the son of Pandu, were not visible in the world shrouded by darkness during the great battle.

O king, we have neither seen nor heard of such a weapon before, as the one created by the angry son of Drona.

Arjuna, however, O great king, released the Brahma weapon to counteract all other weapons, as arranged by Brahma, the lotus-born.

Then, after a moment, it seemed as if the darkness subsided. A cool breeze blew, and the directions became clear and bright.

There, we witnessed a marvelous sight: the entire army was destroyed, appearing in an unfamiliar form, and was consumed by the illusion of a weapon.

Then the two great warriors, Keshava and Arjuna, appeared together in the sky, like two luminaries dispelling darkness.

The chariot, adorned with banners and flags, drawn by horses and equipped with excellent weapons, shone brightly as it was released, striking terror into your people.

Then, in a moment, the elated Pandavas were surrounded by the clamorous sounds of conches and drums.

The armies on both sides thought that the two were killed. However, upon seeing Keshava and Arjuna arrive quickly, they were relieved.

They, unharmed and joyful, blew their excellent conch shells. Upon seeing the joyful sons of Pritha, your people became distressed.

Seeing the great souls liberated, Drona's son was deeply saddened and pondered for a moment, 'But what is this, O lord?'

But having contemplated, O King, he became absorbed in meditation and grief, sighing deeply and warmly, and thus became disheartened.

Then Aśvatthāmā, overwhelmed by the falsehood of the situation, placed his bow down and swiftly jumped from his chariot, exclaiming "Shame, shame on all this!" and fled the battlefield.

Then he saw Vyasa, who appeared gentle and pure like a cloud, and was indeed the abode of Sarasvati.

Aśvatthāmā, upon seeing him standing in front, addressed him with a choked voice, very humbly, after offering his salutations, O scion of the Kuru family.

"O illusion, spontaneous or not, we do not know what this may be. But how can this weapon be false? Is there any transgression of mine?"

This represents the ultimate defeat of the worlds, or if Kṛṣṇa and time are alive, they are truly insurmountable.

Neither demons, nor gods, nor celestial musicians, nor goblins, nor ogres; neither serpents, nor yakshas, nor birds, nor humans can in any way.

They are capable of using this weapon sent by me in another way. This army, equipped and burning, can only be destroyed by it.

"Who is it that spared these two, Keśava and Arjuna, who are subject to human laws? Please, O Lord, tell me this exactly as I have asked."

Vyasa said:

You have asked me with wonder about this great meaning. I will explain everything to you; compose your mind and listen.

"He who is called Narayana, the primeval ancestor, was born as the son of Dharma to fulfill a purpose, as the creator of the universe."

He performed intense penance on the Mainaka mountain, standing with arms raised, shining brightly like fire and the sun.

The lotus-eyed being, who subsisted on air, dried himself up for sixty thousand years and that many hundreds.

Then, after performing penance twice, another great being filled the gap between heaven and earth with his brilliance.

Through his penance, dear one, he attained the state of Brahman. Thereafter, he became the lord of the universe, the origin of all creation, the master of the world.

He beheld the lord, who was extremely difficult to perceive even by all the gods, being subtler than the subtlest and yet greater than the greatest.

Rudra, the lord and the bull, who is aware and supreme, is present whether moving or standing, in the heart of all beings.

He is irresistible, terrible to behold, and fierce in anger; a great-souled being who destroys everything and is wise. He holds a divine bow and quiver, is golden-armored, and possesses infinite valor.

The one who holds the bow Pinaka, the thunderbolt, and a blazing spear; carries an axe, a mace, and a long sword. He is beautiful-browed, with matted hair and the moon on his head; wears a tiger-skin, and carries a club and a staff.

Wearing an auspicious armlet and a serpent-sacrifice-thread, adorned by all groups and assemblies of beings, he stands united as the abode of penances, praised by those who have transcended age with well-praised and desired words.

The elements like water, sky, ether, earth, moon, and sun, along with wind and fire, represent the universe. It is beyond comprehension to perceive the one born of Yama, who is of a different nature, the destroyer of Brahma's enemies, and the source of immortality.

The Brahmins of noble conduct, who are free from sorrow with a mind purified of sin, see Him. He, devoted to that, through penance, beheld the praiseworthy dharma and, with true devotion, saw the universal form. Upon seeing this, with his speech, mind, intellect, and body, his soul filled with joy, he rejoiced in the Lord of lords.

Narayana, upon seeing the supreme treasure surrounded by a rosary, bowed to the origin of the universe, acknowledging its divine presence.

The lord, who grants boons and possesses broad and beautiful limbs, is together with Pārvatī. He is the unborn and unperturbed lord, the cause of all, and the infallible one.

Then, having saluted, Padmākṣa, with devotion, immediately praised Rudra, known as Virūpākṣa, the slayer of Andhaka.

The ancient gods, born from you and creators of beings, are worthy of worship and protectors of the world today. Having entered this earth, they once protected your ancient creation, O god.

We recognize all the diverse beings, including gods, demons, serpents, protectors, goblins, humans, birds, celestial musicians, and nature spirits, as originating from you. Similarly, actions related to deities like Indra, Yama, Varuna, Vaittapala, Mitra, and Tvashta are also attributed to you.

Form, light, sound, ether, air, touch, taste, water, smell, and earth are all born from you. Desire, Brahma, the Vedas, and the Brahmanas, both the immovable and movable, all originate from you.

Just as drops of water separate and then unite again in dissolution, so does the wise person, by abandoning the origin and the existence of beings, attain union there.

The two divine beings, mental and well-winged, with branches like the pippala tree, are the seven protectors. Ten others also support the city; they are created by you and are indeed beyond them. The past, future, and what will be, are invincible; all worlds here are born from you.

"Devotedly worship me and do not desire to harm me. With undivided devotion, the wise one thus reaches the pure Brahman."

I have praised you, seeking your honor and desiring the mighty, O best of gods. Please grant me the rare and desired boons, praised in heaven, and fulfill them without fail.

To the worthy chief among gods, the blue-throated and inconceivable-natured wielder of the bow Pinaka, praised by sages, gave boons.

Nīlakaṇṭha said:

Through my grace, you shall be born as Narayana, possessing immeasurable strength, among humans, gods, and celestial musicians.

Neither gods, demons, nor great serpents will overpower you; nor will goblins, celestial musicians, humans, or demons.

Neither the Suparnas, the Nagas, nor any celestial beings, including gods, will be able to defeat you in battle.

"Neither by weapon, nor by thunderbolt, nor by fire, nor by wind, nor by wet, nor by dry, nor by moving or stationary things."

By my grace, someone will somehow cause you pain. Even if you go to battle, you will become superior to me.

Vyasa said:

Thus, these boons were previously obtained by Śauri (Krishna). This god wanders using illusion, deluding the world.

By his penance, Nara, the great sage, was born, who is equal to this god. Always know him as Arjuna.

These two sages, highly revered among the ancient gods, are born in every age to maintain the order of the world.

In the same way, you are endowed with immense penance, brilliance, and anger, O wise and fierce great-minded one.

You, being wise like a god, having realized the world filled with existence, withdraw yourself through restraints with the desire to attain that.

You, O giver of honor, created a new auspicious form of Maurva and worshipped the great person with chants, offerings, and gifts.

The ancient god, being worshipped by you, was pleased and granted you abundant boons that were in your heart, O wise one.

Your birth, actions, austerities, and unions are abundant. By these, the god is worshipped in the symbol by you in every age and era.

Having realized all forms of existence, one who worships the Lord in the symbol finds eternal self-unions and scriptural-unions therein.

Thus, the gods, perfected beings, and great sages, while worshipping, indeed pray for the supreme and eternal place in the world.

This Keshava, who is a devotee of Rudra and born of Rudra, is indeed Krishna. He is certainly to be worshipped with sacrifices and is eternal.

Understanding the existence of all beings, the one who worships the Lord in the symbol is greatly favored by Vṛṣabhadhvaja, the one with the bull banner.

Sanjaya said:

Upon hearing those words, Drona's son, a great warrior, bowed to Rudra and held Keshava in high regard.

The joyful-haired and self-controlled one, after saluting the great sage, intended to cause the departure of Varuthini.

Then, O lord of the people, both the Pandavas and the sorrowful Kauravas retreated after Drona was slain in battle.

Droṇa fought for five days and, after defeating the army, ascended to Brahma's world, O king, as a Brahmin and a knower of the Vedas.